Leviticus 13:17

KJV

And the priest shall see him: and, behold, [if] the plague be turned into white; then the priest shall pronounce [him] clean [that hath] the plague: he [is] clean.

KJV (with Strong's)

And the priest {H3548} shall see {H7200} him: and, behold, if the plague {H5061} be turned {H2015} into white {H3836}; then the priest {H3548} shall pronounce him clean {H2891} that hath the plague {H5061}: he is clean {H2889}.

Complete Jewish Bible

The cohen will examine him, and if he sees that the sores have turned white, then the cohen is to declare clean the person with the sores; he is clean.

Berean Standard Bible

The priest will reexamine him, and if the infection has turned white, the priest is to pronounce the infected person clean; then he is clean.

American Standard Version

and the priest shall look on him; and, behold, if the plague be turned into white, then the priest shall pronounce him clean that hath the plague: he is clean.

Commentary

### SUMMARY
Leviticus 13:17 presents a crucial diagnostic criterion within the Old Testament laws concerning `tzara'at`, a severe and ritually defiling skin condition. This verse outlines the specific observation by which a person, previously afflicted with `tzara'at`, is declared ritually clean by the priest. The complete and uniform turning of the affected area to white, indicating the disease had run its course and was no longer active, allowed for the individual's re-entry into the community, underscoring God's meticulous concern for both purity and restoration within Israel.

### CONTEXT
* **Literary Context:** Leviticus 13 and 14 constitute a distinct legal unit within the Pentateuch, meticulously detailing the diagnosis, isolation, and purification procedures for `tzara'at` affecting humans, garments, and houses. Leviticus 13 focuses on the initial examination and subsequent re-examinations, with verses 1-8 outlining the initial signs of the affliction, verses 9-17 addressing chronic or widespread conditions, and verses 18-46 dealing with `tzara'at` arising from boils, burns, or scalp conditions. Our focal verse, Leviticus 13:17, is a pivotal turning point within this chapter, offering a pathway from uncleanness to cleanness based on a specific, observable change. It stands in stark contrast to the earlier verses, such as [Leviticus 13:2-3](/leviticus/13-2 "Leviticus 13:2-3 - Initial Signs of Tzara'at"), which describe white spots as initial indicators of uncleanness, thereby highlighting a paradoxical sign of healing within the same diagnostic framework. The subsequent chapter, [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws of Purification for Tzara'at"), then prescribes the elaborate rituals required for the purification and reintegration of the declared-clean individual, demonstrating the comprehensive nature of God's law.
* **Historical & Cultural Context:** In ancient Israel, `tzara'at` was not merely a medical ailment but primarily a condition of profound ritual impurity, often associated with divine judgment (as seen in [Miriam's affliction in Numbers 12:10](/numbers/12-10 "Numbers 12:10 - Miriam's Tzara'at")). Those afflicted were considered "unclean" (`tame'`) and were required to live outside the camp, separated from the community and the sanctuary, to prevent the spread of defilement and to maintain the holiness of the camp where God dwelt. The priest's role was not to provide medical treatment or healing, but to act as God's designated diagnostician and arbiter of ritual status. He was responsible for examining the skin, discerning the precise nature of the affliction based on God's detailed statutes, and then authoritatively pronouncing the individual clean or unclean. This meticulous system underscored the profound importance of holiness and purity for the Israelite community, reflecting the character of a holy God who dwelt in their midst. The declaration of "clean" was therefore a momentous event, signifying not just potential physical recovery but, more importantly, ritual purity and the restoration of social and religious fellowship, allowing the individual to approach God once more.
* **Key Themes:** Leviticus 13:17 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of **Holiness and Purity**, emphasizing God's absolute holiness and the necessity for His people to reflect that holiness in every aspect of their lives, including their physical state and social interactions. The detailed laws concerning `tzara'at` highlight the pervasive nature of defilement and the meticulous measures required to maintain a holy community in the presence of a holy God. Another key theme is **Divine Authority and Order**, as God Himself prescribes the exact procedures and designates the priest as His authoritative agent for diagnosis and declaration. This underscores that true cleanness is defined by God's standards, not human perception. Finally, the verse powerfully illustrates the theme of **Restoration and Reintegration**. Despite the severity of `tzara'at` and the resulting isolation, God provides a pathway back to purity and fellowship, demonstrating His desire for His people to be restored to full participation in the covenant community, a theme echoed in the subsequent purification rites described in [Leviticus 14](/leviticus/14 "Leviticus 14 - Purification Rites for Tzara'at").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Plague (Hebrew, _negaʻ'_):** This term (H5061) literally means "stroke," "blow," or "affliction." In the context of Leviticus 13, it refers specifically to a divinely sent or permitted skin affliction that renders a person ritually unclean. It is a broad term that encompasses various severe dermatological conditions, not exclusively what is known today as Hansen's disease (leprosy). The use of `negaʻ` emphasizes that the condition was seen as more than just a physical malady; it carried spiritual and ritual implications, often understood as a "stroke" from God, requiring priestly intervention for status determination.
* **White (Hebrew, _lâbân'_):** The Hebrew word (H3836) denotes a pure, uniform whiteness. In the context of `tzara'at`, the presence of white patches or spots could initially indicate the disease. However, as Leviticus 13:17 clarifies, if the *entire* affected area, from head to toe, turned uniformly white, it signified that the disease had run its course, was no longer active or contagious, and had effectively "burned itself out." This complete transformation to a uniform whiteness was the critical diagnostic sign for cleanness, distinguishing it from the raw, spreading, or patchy white lesions that indicated active disease and uncleanness.
* **Clean (Hebrew, _ṭâhôwr'_):** The term (H2889) signifies ritual purity, as opposed to `tame'` (טָמֵא), which means ritually unclean. When the priest pronounced someone `ṭâhôwr`, it meant they were no longer ritually defiled by the `tzara'at` and could undergo the prescribed purification rituals to re-enter the community and participate in worship. This declaration was not a medical prognosis but a theological and ritual pronouncement, reflecting God's standard of holiness for His people.

#### Verse Breakdown
* **"And the priest shall see him":** This opening clause immediately establishes the priest's essential and authoritative role. He is the divinely appointed observer and diagnostician, responsible for carefully and meticulously examining the individual according to God's precise instructions. His observation is not merely casual but a critical assessment to determine ritual status, acting as God's representative.
* **"and, behold, [if] the plague be turned into white":** This is the crucial diagnostic criterion upon which the entire verse hinges. The phrase "turned into white" (הָפַךְ לָבָן, _hâphak lâbân_) indicates a complete and uniform transformation of the entire affected area to a state of pure, uniform whiteness. This is a paradoxical sign, as initial white spots often indicated the affliction. Here, however, it signifies that the disease has fully run its course, leaving behind a uniformly white, healed surface. The interjection "behold" (וְהִנֵּה, _v'hinneh_) draws immediate attention to this significant and perhaps surprising observation, highlighting its importance.
* **"then the priest shall pronounce [him] clean [that hath] the plague":** Based on his observation of the complete whitening, the priest, acting as God's representative and in accordance with divine law, issues a definitive declaration. He "pronounces" (וְטִהַר, _v'ṭihar_, from the root `ṭâhêr`, H2891) the person clean. This is a performative utterance; the priest's word, in accordance with God's law, changes the individual's ritual status from unclean to clean, allowing for their reintegration into the community.
* **"he [is] clean."** This final, emphatic declaration reiterates and confirms the new ritual status. The individual is definitively `ṭâhôwr` (H2889), no longer ritually defiled, and can now proceed with the purification rites to be fully restored to the community and to worship. It serves as a conclusive statement of their restored standing before God and the community.

#### Literary Devices
Leviticus 13:17 employs several literary devices that enhance its meaning and impact within the broader legal framework. The most prominent is **Paradox**, where a condition (whiteness) that initially signifies uncleanness and separation (as seen in [Leviticus 13:2](/leviticus/13-2 "Leviticus 13:2 - Initial Signs of Tzara'at")) becomes, in its complete and uniform manifestation, the very sign of cleanness and healing. This reversal highlights the meticulousness and sometimes counter-intuitive nature of God's laws, requiring careful discernment and precise application. **Repetition** of the word "clean" (`ṭâhôwr`) in the final clauses ("pronounce him clean... he is clean") serves to emphasize the definitive and authoritative nature of the priest's declaration and the complete, unambiguous restoration of the individual's ritual status. There is also a strong element of **Symbolism**, where the physical condition of `tzara'at` often symbolized the defilement of sin, and the process of examination and declaration of cleanness prefigures the profound need for divine intervention to address human sinfulness. The transformation to "white" can also be seen as symbolic of purity, renewal, and the removal of defilement, pointing to a deeper spiritual reality.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:17 profoundly illustrates God's meticulous concern for the holiness and purity of His covenant people. The detailed regulations for `tzara'at` underscore that God's holiness permeated every aspect of Israelite life, making even physical conditions a matter of ritual status that impacted one's relationship with the community and with God Himself. This verse, in particular, showcases God's provision for restoration, demonstrating that even severe defilement was not a permanent state, but that a path back to purity and fellowship was always available through adherence to His prescribed ways. The priest's role as the one who declares cleanness highlights the necessity of an intermediary to bridge the gap between the defiled and the holy, foreshadowing a greater High Priest who would not merely declare, but truly make clean.

* [Numbers 12:10-15](/numbers/12-10-15 "Numbers 12:10-15 - Miriam's Tzara'at and Restoration")
* [Leviticus 14:1-32](/leviticus/14-1-32 "Leviticus 14:1-32 - Purification Rites for Tzara'at")
* [Isaiah 1:18](/isaiah/1-18 "Isaiah 1:18 - Sins White as Snow")

### REFLECTION AND APPLICATION
While the ceremonial laws of `tzara'at` are not directly binding for New Covenant believers, Leviticus 13:17 offers profound spiritual insights that remain deeply relevant. It powerfully reminds us of the seriousness with which God views anything that defiles, whether physical or spiritual. Just as `tzara'at` separated an Israelite from the community and the very presence of God in the camp, so too does sin create a chasm between humanity and a holy God. The meticulous process of diagnosis and the ultimate declaration of cleanness point to God's desire not for perpetual separation, but for restoration and fellowship. This verse encourages us to recognize the pervasive and isolating nature of sin in our own lives, which, like `tzara'at`, can spread and alienate us from God and others. It also offers immense hope: just as there was a pathway to physical and ritual cleanness, there is an even greater pathway to spiritual cleansing and restoration through God's grace. We are called to seek this profound transformation, allowing God to perform a work in us that makes us truly "clean" in His sight, enabling us to walk in renewed fellowship with Him and His people.

#### Questions for Reflection
* **How does the detailed nature of God's law regarding `tzara'at` inform our understanding of His holiness and His concern for purity in our lives today?**
* **In what ways might we, like the Israelite with `tzara'at`, experience spiritual "defilement" or isolation due to sin, and what steps can we take towards "cleanness" and restoration?**
* **How does the priest's role in declaring cleanness, rather than healing, point us to the ultimate authority and work of Christ in our spiritual lives?**

### FAQ
**Was `tzara'at` the same as modern leprosy (Hansen's disease)?**

Answer: No. While often translated as "leprosy" in older versions like the KJV, the Hebrew term `tzara'at` (נגע) refers to a broader category of severe skin afflictions and possibly even mildew on garments and houses. It was primarily a ritual impurity rather than solely a medical condition. Modern leprosy (Hansen's disease) is a specific bacterial infection, whereas `tzara'at` in the Bible encompassed various dermatological conditions, some of which may have been contagious, but others were not. The diagnostic criteria in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Tzara'at") do not perfectly align with the symptoms of Hansen's disease, and the emphasis was on ritual status before God rather than medical treatment.

**Why was the priest responsible for diagnosing and declaring cleanness, rather than a physician?**

Answer: The priest's role was not that of a medical doctor, but a spiritual and ritual arbiter. `Tzara'at` was considered a state of ritual defilement (`tame'`), which separated an individual from the holy community and the tabernacle/temple. The priest, as the one consecrated to mediate between God and the people, was uniquely qualified to determine ritual status according to God's revealed laws. His declaration of "clean" (`ṭâhôwr`) was a theological pronouncement, not a medical one, signifying that the individual was no longer ritually defiled and could undergo the prescribed purification rites to be reintegrated into the covenant community. This highlights that the issue was primarily one of holiness and purity before God, not merely a health concern.

**How could "white" signify both uncleanness and cleanness in `tzara'at`?**

Answer: The specific *nature* and *extent* of the whiteness were crucial for diagnosis. Initially, a raw or spreading white spot, especially with associated symptoms like hair turning white or raw flesh, indicated active `tzara'at` and uncleanness (e.g., [Leviticus 13:2-3](/leviticus/13-2-3 "Leviticus 13:2-3 - Initial Signs of Tzara'at")). However, as Leviticus 13:17 explains, if the *entire* affected area had turned uniformly white, indicating that the disease had run its course and the skin was completely healed over, it was a sign of cleanness. This complete, uniform whiteness signified that the affliction was no longer active or contagious, and the individual was no longer a source of ritual defilement. It was a paradoxical sign that required careful, discerning observation by the priest, distinguishing between active disease and a healed, benign condition.

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:17, with its focus on the priest's declaration of cleanness and the restoration of the afflicted, finds its ultimate and glorious fulfillment in Jesus Christ. The Old Testament priest could only declare someone clean based on observed physical healing; he could not *cause* the healing. But Jesus, our Great High Priest, possesses the divine authority not only to declare us clean but to *make* us clean. He powerfully demonstrated this by directly touching and healing those afflicted with `tzara'at`, a radical act that defied the Old Testament law's strictures on defilement, yet perfectly fulfilled its spiritual intent (as seen in [Matthew 8:1-4](/matthew/8-1-4 "Matthew 8:1-4 - Jesus Cleanses a Leper"), [Mark 1:40-45](/mark/1-40-45 "Mark 1:40-45 - Jesus Heals a Leper"), and [Luke 5:12-16](/luke/5-12-16 "Luke 5:12-16 - Jesus Heals a Man Full of Leprosy")). `Tzara'at` served as a powerful symbol of sin's defilement and its isolating effects, separating individuals from God and community. Jesus, through His atoning sacrifice on the cross, takes away the sin of the world, making us spiritually "white as snow" ([Isaiah 1:18](/isaiah/1-18 "Isaiah 1:18 - Sins White as Snow")) and granting us true purity. He is the Lamb of God who truly takes away our sin ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), enabling our complete restoration and reintegration into the family of God, a fellowship far richer and more profound than any earthly community. Unlike the temporary and external cleansing offered by the Old Covenant, Christ provides a permanent, internal cleansing that transforms us from within, fulfilling the deepest longings for purity and fellowship that the `tzara'at` laws pointed towards.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.